עזרא נחמיה אסתרCHAPTER FIFTY

THE RETURN FROM EXILEZERUBBABEL AND JOSHUA

(Ezra 1-6)The restoration of the nation of Israel after the Babylonian Exile took place in four steps.

1. Zerubbabel, prince of Judah, and Joshua, the high priest, led a return almost immediately after the fall of Babylon in 539 BC. After delay of a couple of decades, this group succeeded in rebuilding the Temple. Then, for many decades there was little progress and even decline. This story is told in Ezra 1-6.

2. During this interval the people of Israel were threatened with extinction through the plot of Haman. God providentially used Esther and Mordecai to preserve Israel so that the work of restoring the nation could continue. This story is told in the book of Esther.

3. After a delay that was as long as the Exile itself, the LORD sent Ezra in about 458 BC to lead the spiritual rebuilding of the nation. This story is told in Ezra 7-10.

4. In about 445 BC Nehemiah returned as governor of Judah and completed the rebuilding of the walls of Jerusalem. This story is told in Nehemiah.

The following chart shows the relationship of these events.

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AUTHORSHIP

The book of Ezra is a continuation of Chronicles. The two books are linked by the same type of overlap that links Luke and Acts. Since the book of Ezra does not specifically name its author, some commentators believe that an unknown author, whom they call the Chronicler wrote Chronicles, Ezra, and Nehemiah, using memoirs of Ezra and Nehemiah as two of his main sources, but it seem most likely that Ezra is the author of the book. Only the second half of the book is written in the 1st person. The events of chapters 1-6 are from well before the time of Ezra, but it is likely that he wrote this part too, using sources available to him. Jewish tradition identifies him as the author. Ezra may have written Chronicles as a review of Israel’s history up to his time.

Ezra (עזרא) was a priest descended from Aaron, Eleazer, Phineas, and Zadok (7:5). He was a teacher well versed in God’s Word (7:6-10), whose mission was to lead the people back to that Word. He seems to have played a role in gathering the canonical books together into one collection, by bringing back with him from Babylon the scrolls which were recognized as the standard manuscripts of the text. Tradition also credits him with a role in establishing and solidifying synagogue worship.

OUTLINE

The main theme of Ezra is a contrast of God’s grace with Israel’s unfaithfulness. In spite of the fact that the LORD restored them to the land of Israel, the people were very lax at rebuilding the Temple and the nation. Nevertheless, God in his grace sent them prophets like Haggai and Zechariah to encourage them in this work and a powerful leader like Ezra to spur them on. This story is told in two parts.

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I. The 1st Return, under Joshua and Zerubbabel (ch. 1-6)a. The exiles return (ch. 1-2)

1. Cyrus authorizes the return (ch. 1)2. The list of the returnees (ch. 2)

b. Opposition halts the rebuilding the Temple (ch. 3-4)c. The Temple completed (ch. 5-6)

II. The 2nd Return, under Ezra (Ch. 7-10)a. Ezra’s Return (ch. 7-8)b. Ezra’s Reforms (ch. 9-10)

All this was done to prepare the way for the long-awaited Messiah.

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EZRA 1

v. 1-4 Cyrus was the great founding king of the Persian Empire. In accordance with his policy also elsewhere he authorized the rebuilding of the temple of the LORD in Jerusalem. This return fulfilled the prophesies of Isaiah (Is 44:28; 45:1) and Jeremiah (Je 25: 11-12; 29:10) and the expectant hope of Daniel (Da 9:1-2). Thus the book begins with an emphasis on the LORD’s fulfillment of his word.

Ezra quotes from the actual decree. At a time when subjects could not move around or transport money freely, the rights granted in this decree were special privileges.

v. 5-11 The key words in this section are “everyone whose heart God had moved.” The LORD blessed the plans to rebuild the temple in three ways: people were willing to move to Jerusalem to carry out this work; 2) others supported them with offerings, 3) the king restored the temple vessels to them.

There has been much discussion of the identity of Sheshbazzer. The most common idea is that this is another name of Zerubbabel. Another idea is that this is an older relative of Zerubbabel, who soon faded from view, perhaps his uncle who is also called Shenazzer (1 Chr 3:17-18).

EZRA 2

Chapter 2 consists mostly of the list of returnees. We may find such lists about as interesting as reading the telephone book, but we should not rush by them too quickly. Like the memorial book of our congregation they remain as a testimony to the lives and offerings of the saints and of the grace of God that moved them.

v. 1-35 This section lists the leaders and the returnees classified either by ancestry or ancestral home. A parallel list occurs in Nehemiah 7.

v. 36-63 This section list various class of temple workers: priests, Levites, singers, gate-keepers, and temple servants. Since service in the priesthood was based on lineage, no one could serve unless he had evidence of this genealogy.

v. 64-70 The total of returnees is about 50,000 including servants, a large number, but not a large number to build a nation nor a large percentage of the exiles. Again there is an emphasis on the generous gifts.

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EZRA 3

The priority is to rebuild the altar and temple so sacrificial worship can resume. The work gets off to a quick start, and the autumn festival of Tabernacles is observed in accord with the Law even before there is a temple.

The necessary arrangements are made to build the Temple, and a festive beginning mixes tears and shouts of joy. The tears may have been tears of repentance or tears of joy, but Haggai 2:3 suggests they were tears of disappointment.

The work soon falters and halts. The prophets Haggai and Zechariah make it clear that among the chief reasons was the laxness and self-centeredness of many of the people, but another reason was the opposition of the surrounding peoples, who did not want Israel restored.

EZRA 4

A second reason for the opposition was resentment that the Jews would not let their syncretistic neighbors the Samaritans join in the rebuilding. These enemies hired lobbyists to try to undermine the plans of the Jews in the Persian court. Though the relevant factor here is the lobbying against the rebuilding of the Temple during the reigns of Cyrus and Darius, Ezra quotes from a document from his own time which had been addressed to his king, Artaxerxes, very likely because he did not have access to documents of the efforts from the earlier period. Thus verses six through twenty-three are a digression from the discussion of opposition to the building of the temple. They speak of the opposition to the rebuilding of the city and its wall after the temple was rebuilt and before Ezra came to Jerusalem. Though the document is so to speak “out of time,” it provides evidence of the venomous spirit of the opposition, who deceitfully pretend they have the king’s best interests at heart. Like this complaint to Artaxerxes shortly before the return of Ezra, the earlier complaints in the days of Zerubbabel were successful, and the work on the temple was halted.

Note: the court documents are presented in Aramaic, the international diplomatic language of the period.

EZRA 5 and 6

The LORD got the work of the temple going again in two ways. The prophets Haggai and Zechariah successfully restored the morale of the people. The opposition of the Persian court was reversed.

The builders are challenged by Persian officials who want to see their “building permits.” These officials do not seem to be hostile but are conscientious bureaucrats doing their job. When the Jews claim to have a valid authorization, and a search of the court records shows that they were telling the truth, their right to build the temple is affirmed, and the opposition is threatened with legal retribution. If the investigation was instigated by the enemies of Judah, their plan certainly backfired on them.

The account stresses the providence of God in this series of events. Chance events (a good official on duty, finding the old record in an alternate archive) and great kings (Darius the great preserver and organizer of the empire) all serve the will of the LORD.

The work resumes, and the temple is dedicated in about 516 BC, more than twenty years after the return. Notice that all twelve tribes of Israel are included in the sacrifices, not just Judah and Benjamin. The nation is being restored. The reference to the king of Assyria reinforces this point. The exile which began with the destruction of the north by the Assyrians is now being reversed.

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Book I of Ezra concludes with a happy celebration of the Passover.

QUESTIONS FOR REVIEW (Ezra 1-6)

1. What was the content of Cyrus’s decree? Why should this decree have been no surprise?

2. What were the responses to the decree?

3. What is the significance of the long list of returnees?

4. What was the first priority of the returnees?

5. What problems halted the building of the temple? How were these problems resolved?

6. How does the story emphasize the theme of restoration of all Israel?

7. What was Israel’s relationship with the Persian kings?

8. What are some of the applications which you see in this section for the church today?

FOR FURTHER STUDY

See the powerpoint on Persia and Israel.

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CHAPTER FIFTY-ONETHE PRESERVATION OF ISRAEL

(Esther)

After two decades of effort, the returnees had rebuilt the Temple in about 516 BC, during the reign of Darius, a great administrator and consolidator of the Persian Empire. Darius, however, had one very embarrassing failure. In 490 BC he had invaded Greece to punish the Athenians and others for their meddling with the Persians’ control of the Greeks who lived in what today is the west coast of Turkey. In one of the great upsets of history, he suffered defeat at the battle of Marathon (a battle which still commemorated in the Olympic marathon). To avenge this blot on the Persian record his son Xerxes, who came to the throne in 483 BC, launched a massive invasion of Greece—the largest invasion to this point in history. In what can probably be rated as the biggest upset ever, the Greeks held off the massive Persian army at Thermopylae and smashed the invasion in the great sea battle at Salamis (480 BC), considered one of the most decisive battles in history because it preserved Greece and Western civilization. In the midst of these world-shaking events which receive headlines in the history books, another world-shaking history changing event was taking place back-stage, almost unnoticed. The LORD of history was using the intrigues in Xerxes’ palace to preserve his people Israel so Jerusalem could be built and Messiah could come. This is the story of Esther.

AUTHORSHIP

The author is unknown. Mordecai is a plausible suggestion.

CANONICITY

The canonicity of Esther has been challenged among Jews and Christians on the following grounds:

1. The divine name is not used in the book.2. There is not much overtly religious behavior by the main characters.3. Esther’s behavior

a. What is a nice Jewish girl doing with a dirty old man like Xerxes?b. She hides her faith.c. She is reluctant to help the Jews.

4. The vengeance by the Jews against their enemies5. Esther and Mordecai add to the festivals instituted by Moses.6. Esther is not quoted in the New Testament or Dead Sea Scrolls.

Despite these oft-expressed reservations, the canonicity of Esther was never successfully challenged. With good reason. In all of these books (Ezra, Nehemiah, and Esther) God works with quiet providence. Ezra and Nehemiah are much more forthright in expressing their faith, but this is a difference in the behavior of the chief characters of the books, not a difference in God’s way of operating in the books.

TEXT

The Septuagint has several additions to the text. These have the character of being artificial insertions, designed to make the text more religious, and they cannot be regarded as original.

OUTLINE

No outline is really necessary to follow this fast-moving, well-told story, but the following indicates the main progression of the plot.

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I. The plot against the Jews (1-4)A. The setting of the plot (1-2)B. Haman’s plot (3-4)

II. The delivery of the Jews (5-10)A. Esther’s plan (5)B. Mordecai rises, Haman falls (6,7)C. The Jews triumph (8,9)D. The greatness of Xerxes and Mordecai (10)

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ESTHER 1

The curtain opens with scenes of power and grandeur, spitefulness and intrigue—the life-styles of the rich and famous. The rabbis add to the soap-opera atmosphere by reporting that the queen was ordered to appear wearing only her crown. All of this adds to the fascinating atmosphere of the story, but it should not distract use from the point of the story: how did the God of history direct the affairs of a great empire so that a humble Jewish girl would be in a position to save his people Israel.

v. 1-9 Here we see the fabulous riches and power of Esther’s future husband, who turns out to be not the king but the pawn in the story.

This banquet may well be the gathering to plan the invasion of Greece, which is reported in the account of the Greek historian Herodotus. Herodotus’s description of Xerxes as vain, violent, and hot-tempered, rich in power but poor in judgment matches the biblical account.

v. 10-22 Here we learn how it happened that Esther got the chance to enter the king’s harem. Xerxes become enraged when Vashti disobeys him in the presence of his court. She is rejected as queen.

Commentators who spend time debating whether Vashti is an arrogant wife or a courageous resister to a chauvinist husband miss the point. Neither Vashti nor Xerxes are being presented as exemplars of marital bliss. If Vashti can be identified with the queen Amestris in Herodotus, she was as evil and self-centered as her drunken boor of a husband.

ESTHER 2

v. 1-18 The secular chronology suggests that the invasion of Greece occurred between chapters 1 and 2. After a four-year interval, Xerxes a notorious womanizer, was looking for a new queen. Esther will be among the applicants.

At this point the two leading characters are introduced. Mordecai is a Jew who has remained in exile, serving in a mid-level job at the Persian court. He is the guardian of his orphaned cousin, Hadassah (Esther) [ הדסה / אסתר ].

Esther is among the candidates for the position of queen. The text is not explicit about whether she volunteered or was drafted. She seems to be a willing participant, but many unwilling women were forced into Xerxes’ net. At any rate she agrees to hide her faith. She is a stark contrast to Daniel and his friends.

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When the one-night auditions have been completed, Esther is the winner and becomes Xerxes’ favorite. She is called queen. Whether this means her child would have been accepted as heir by the nobility is doubtful. It is likely that the next king, Artaxerxes, was the son of Vashti. Esther clearly did not have a close husband-wife relationship with Xerxes and was dependent on his whims.

v. 19-22 By another turn of providence Mordecai, who is watching Esther from a distance, uncovers a plot and saves the king’s life. Intrigues motivated by personal affronts from the king or by political ambition were commonplace in the Persian court. For a shot at Xerxes you needed to take a number and get in line. The important fact is that a seemingly unconnected string of events is setting up the delivery of Israel.

ESTHER 3

Mordecai and the Jews fall under the wrath of Haman, the chief official of Xerxes, because of Mordecai’s refusal to bow to Haman. This is somewhat puzzling because there was no law prohibiting Jews from bowing to rulers. It happens often in the Old Testament. The text offers no judgment on whether Mordecai’s act was right or wrong. It simply tells how the latent hatred for the Jews was brought to the foreground.

Haman relies on lots to pick the lucky day to kill all the Jews and then obtains the king’s consent by disguising his own malice as serving the king’s best interests, including a big payoff for both of them. After the king signs the death order for millions, the king and Haman callously sit down for a drink or few. But the day of death lies months in the future.

ESTHER 4

A desperate Mordecai seeks help from Esther, the last hope for the Jews. She is reluctant to help, realizing she has limited leverage with Xerxes. When she agrees that this is their only chance, she proceeds more with resignation than with confidence.

The implicit theme of the book is stated in Mordecai’s words, “Who knows but that you have come to royal position for such a time as this.” “If you remain silent, relief and deliverance for the Jews will come from another place.” God’s will will be done with us or without us.

ESTHER 5

Esther requests a private banquet to try to gain the king’s favor, but from either cunning or cowardice she fails to act. There is time for another turn of providence.

Here we see on full display the poisonous fruits of envy. Consumed with bitterness, unable to enjoy all he has, Haman builds the gallows that will become his own.

ESTHER 6

In another twist of fate (i.e., divine providence) the king’s vanity and restlessness lead him to his favorite reading material, the annals of his greatness. In the process the king is reminded that Mordecai had saved him. The king makes plans to honor Mordecai, and in delicious irony Haman determines Mordecai’s reward for him. Haman and his family have a premonition of doom.

ESTHER 7

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Esther at last exposes Haman’s plot, and the king is enraged. Esther is Haman’s last chance for mercy. Haman, who has undoubtedly escaped unpunished for many evil deeds is done in by “bad luck.” He lands on top of the queen on the couch just as the king is entering the room (bad career move!). A servant helpfully suggests that there is a nearby gallows available, and Haman dies on the gallows he made for Mordecai.

ESTHER 8

There is still one more problem to be solved. The royal decree against the Jews still stands. It cannot be undone. But because of the lucky roll of the dice, there still is time. A new decree gives the Jews time to prepare to defend themselves. Those in the empire who like to side with the front runner switch to the Jews’ side.

ESTHER 9

In two days of fighting and executions the Jews overwhelm their enemies throughout the empire. The total of 75,000 seems shocking, but it is small change in comparison with events we have seen in such places as Rwanda, Dafur, and Bosnia.

The festival of Purim is established to commemorate the victory.

ESTHER 10

A postscript summarizes the greatness of Xerxes and Mordecai. If Mordecai is the source of the body of the story, this postscript may have been added by another.

QUESTIONS FOR REVIEW (Esther)

1. How does the book of Esther link up with secular history and with the history of Israel?

2. What elements in the book led many to question the canonicity of the book?

3. What is your judgment of the dispute between Xerxes and Vashti?

4. Evaluate the role of Mordecai and Esther in the process by which she became queen.

5. Did Mordecai share in the blame for Haman’s bitterness?

6. What is the main lesson of the book of Esther?

7. List as many as you can of the seemingly random events which led to the salvation of Israel?

8. After the death of Haman what problem remained? How was it resolved?

9. Is Esther presented as the heroine of the book? Support your answer with specific evidence from the book.

FOR FURTHER STUDY

See the powerpoint or a report on the festival of Purim.

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CHAPTER FIFTY-TWO THE RETURN OF EZRA

(Ezra 7-10)

About 60 years elapse between the end of Ezra 6 and the beginning of Ezra 7. During this interval Israel was threatened with extinction by the plan of Haman to destroy all the Jews. If Haman had succeeded, there would have been no return by Ezra and Nehemiah, Jerusalem would not have been rebuilt, and Israel would not have been restored to await Christ’s coming.

But the delivery under Esther provided only an opportunity, not a solution to the plight of Jerusalem and Judah. To provide a solution the LORD sent Ezra.

EZRA 7

Ezra is described as a man who studied the Law, who taught the Law, and who lived the Law. An abbreviated genealogy traces his lineage back to Aaron through the line of the high priests. Seraiah is the name of the last high priest before the captivity. We do not know what Ezra’s position was in the Persian government, but he seems to have had ready access both to the king and to official records. The motive of the king in sending Ezra and Nehemiah to Jerusalem was to have trustworthy administrators in the strategic province at time when the Greeks and ambitious Persians satraps were stirring unrest in Egypt.

The key words in this section are “the hand of the LORD his God was upon him.”

The letter from Artaxerxes gave Ezra several important rights:1. the right to repatriate willing Israelites to their former homeland,2. the right to receive and transport offerings for the temple and city,3. the right to requisition further resources from the royal treasury (within limits),4. the right of the temple staff to exemption from taxes,5. the right to govern the religious life of Jews throughout the entire area of Syria-Palestine, not just

in Jerusalem.

This credentials document which was supplied to Ezra is very similar to other extant Aramaic letters given to Persian officials in Trans-Euphrates.

Ezra responds with a prayer of thanks for God’s providence. For the third time it is stated that God’s hand was upon him. We are not aware of any direct revelations from God to Ezra. Ezra saw God’s hand in his quiet providence that worked behind the scenes.

EZRA 8

Chapter 8 begins with another brief list of returnees. The number who returned was quite modest, about 1500, but it included representatives of both the priestly and the royal families. The twelve groups of returnees may be intended to remind us of the twelve tribes.

When the small group assembles at one of the irrigation canals in Babylon, Ezra is disappointed by the small turnout of Levites, and he makes a special effort to recruit more. Even then, the turnout is modest. Success was greater among the descendants of the non-Israelite Gibeonites who had performed menial work in the temple. Many were happy with the material security they had achieved in the land of exile and were content to stay there.

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Ezra leads the group in fasting and prayer for a safe journey. He had been unwilling to ask for a security detail to accompany them. Ezra takes steps to demonstrate the financial integrity of his administration of the large amount of money they were transporting.

The group arrives in Jerusalem after a four-month journey covering 900 miles (about 12 miles a day). Upon arriving, they provide an accounting of the gifts and offer sacrifices on behalf of the twelve tribes.

Ezra presents his credentials to the Persian officials in the area.

EZRA 9

v. 1-4 Upon his arrival Ezra is shocked and appalled to learn that Israel had returned to their practice of intermarriage with their heathen neighbors, a practice that had brought disaster on them in the days of the judges and the kings. The ceremonial law had been designed as a hedge to set Israel apart as a special people, but they wanted to be like all the other nations. Especially shocking is the fact that the leaders of the people are leaders in this sin. Ezra visibly demonstrates his dismay. “Those who tremble at the words of God” join him in his dismay.

For us who live in a society and to some degree in a church that has lost its capacity to be shocked and appalled by sin, this part of the book of Ezra is a powerful testimony.

v. 5-15 But self-pity and grief are no solution to sin. Ezra turns to the LORD with a corporate prayer of repentance. Though he had not personally committed the sins that were dragging the nation down, he confesses the truth that the sins of one member hurt the whole body.

Ezra expresses his gratitude that God had graciously given the nation a fresh start through the degree of freedom granted by the Persian kings. As Ezekiel had foretold (Ezk 37), the nation had returned from the dead, but now they risk throwing it all away.

All the people had to present to God was their guilt. It was God’s grace alone that allowed Ezra to pray with confidence.

EZRA 10

v. 1-6 Many join Ezra’s prayer of repentance, confess their sins, and promise to support his efforts to deal with the sin. Ezra’s grief cannot end until the situation as been remedied.

v. 7-17 All the people are ordered to appear in Jerusalem for the assembly to deal with the situation. There was no separation of church and state in Israel, and Ezra had specific authority from the king to deal with such matters. Because of bad weather and the depth of the problem, the situation could not be remedied in a day. The board appointed to deal with the situation dealt with all the cases within three months after they began their investigation.

Most of the people supported the decisive dealing with the matter. There were only a few objectors. The text is not explicit about whether the objectors believed that the process was too slow or too fast—the latter seems most likely.

v. 18-43 These verses provide a list of the guilty or at least the ringleaders of the guilty. Where sin has caused public offense, there must be an accounting.

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The book ends very abruptly, but the author is aware that the story is not over. The book of Nehemiah is another chapter in the same story.

QUESTIONS FOR REVIEW (Ezra 7-10)

1. Highlight the key points of the description of Ezra.

2. Why was another return necessary?

3. What was the response to Ezra’s call?

4. Would Ezra have been wrong to ask the king for soldiers to provide security for the group?

5. What privileges and authority does Ezra receive from the king?

6. What lessons do we learn from Ezra’s handling of the finances of the group?

7. How does the book of Ezra provide a strong preaching of the law?

8. What sin was again dragging down the nation? How was the situation to be remedied?

9. Wasn’t Ezra adding one sin on to another by forcing the offenders to break their marriages with heathen wives?

10. What purposes were served by publishing a list of offenders?

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CHAPTER FIFTY-THREE THE RETURN OF NEHEMIAH

(Nehemiah)

Nehemiah is a sequel to Ezra. In about 444 BC, about 12 years after Ezra returned to Jerusalem to carry out reforms, Nehemiah (נחמיה) returned to complete the rebuilding of the walls of the city. Though these two books have sometimes been joined together as one, it is best to regard them as two separate compositions. Ezra 7-10 is told from the first person perspective of Ezra. The book of Nehemiah is a recording of the memoirs of Nehemiah.

OUTLINE

The first seven chapters of Nehemiah focus on rebuilding the physical walls of the city. Chapters 8-13 focus on rebuilding the spiritual walls of the nation.

I. Rebuilding the physical walls of Jerusalem (1-7).A. Nehemiah’s prayer for Jerusalem (1)B. Nehemiah is sent to Jerusalem (2:1-10)C. Nehemiah prepares to build the walls (2:11-20)D. The builders and their work (3)E. Opposition to the building (4-6:10)F. The wall completed despite opposition (6:11-7:3)G. The exiles who returned (7:4-47).

II. Rebuilding the spiritual walls of Jerusalem (8-13)A. Ezra reads the Law (8:1-11)B. The people celebrate (8:12-18)C. The Israelites make a covenant with the LORD (9,10)D. Jerusalem is repopulated (11)E. The Levites’ role in rebuilding Jerusalem (12)F. Nehemiah’s final reforms (13)

NEHEMIAH 1

v. 1-11 As cupbearer, Nehemiah served in a high-level staff position in the Persian court that brought him into regular contact with the king. He is distressed to hear that nearly a century after the release of the Jews from exile Jerusalem is still in ruins. We do not know what had happened to Ezra during the last decade or if the Samaritans had destroyed previous rebuilding, but it appears that the efforts to restore Jerusalem are back nearly to ground zero.

Characteristically, Nehemiah’s first response is prayer. His prayer has three main elements:1. A plea based on the LORD’s faithfulness to his covenant and to his promises2. Repentance for Israel’s sin and his own3. A prayer for success with the king.

NEHEMIAH 2

v. 1-10 Three months later Nehemiah obtains permission from Artaxerxes to go and to rebuild Jerusalem. He approaches the king with a quick prayer to the LORD and with a well thought-out plan. He obtains rather sweeping powers and is not embarrassed to ask for troops. The fact that his absence is to be temporary suggests that he is highly valued at the court. The king’s motive in sending Nehemiah

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probably included a desire for a reliable man in the strategic land-bridge to the rich satrapy of Egypt, which again was restless.

The opposition is organized even before Nehemiah arrives. The Samaritans and Ammonites fear that a strong leader in Jerusalem will erode their power. Sanballat, Tobiah, and Geshem are all known also from secular sources.

v. 11-22 After a secret night inspection reveals the magnitude of the task, Nehemiah encourages the leaders to rebuild the walls with the assurance of God’s power and the king’s favor.

The opposition quickly reveals their trump card. They intend to lobby against Jerusalem on the basis of its past history as a rebellious city. The fact that Nehemiah is a personal confidant of the king undercuts their strategy. But Nehemiah’s strong suit is not the confidence of the king but the power of God. The LORD’s strength will overcome their weakness.

Nehemiah plans to refortify only the eastern hill of the city. Even here he must leave out part or the former city because of the great amount of rubble blocking the way. On Nehemiah’s tour and the areas of the work see the maps at the end of the chapter and in the powerpoint.

NEHEMIAH 3

Work will be carried on simultaneously along the whole length of the wall so that it can be completed as quickly as possible. The extensive list of those responsible for various parts of the wall provides us with both a memorial to the builders and with one of our most complete descriptions of Old Testament Jerusalem. The named builders were probably also financial supporters for that part of the work. Some of the groups are from the neighborhoods near the wall, but some are from outlying villages.

NEHEMIAH 4

The first tactic of the enemies is to undermine the morale of the workers with mockery. Nehemiah responds with the interjected prayer that is a typical trait of his book. The second gambit is to threaten attack. Nehemiah responds with prayer but also takes measures to provide a defense that will deter attack. The defenders of Jerusalem are motivated by trust in the LORD and love for their families and homes. Nehemiah has a prayer and a trowel and a sword approach to the project.

NEHEMIAH 5

Just when it seems that the external opposition is collapsing, a new threat emerges. Internal oppression of the poor by the rich threatens to destroy the cooperative effort of the people. Under the burden of Persian taxes, the cost of the project, and probably raids of the enemy in the villages, the poor are losing their land and even their families to the rich. Nehemiah’s vehement attack on these violations of the Law leads to relief for the poor from this oppression.

v. 14-19 In a trait typical of the book, Nehemiah inserts a non-chronological reference. In the story line we are still in the first year of his governorship, but as Nehemiah recalls the events years later, he comments on his conduct throughout the twelve years of his administration (he was not necessarily in Jerusalem this whole time).

NEHEMIAH 6

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Increasingly desperate, the enemies try to lure Nehemiah into an ambush. They try to fuel the rumors that he is plotting rebellion. They try to frighten him into hiding. They even hire false prophets. The Samaritans are aided by traitors from within Judah, especially by those who are allied with the Samaritans by intermarriage.

Nehemiah thwarts all these efforts with prayer and prudent action, and, against all odds, the wall is completed in less than two months.

NEHEMIAH 7

Nehemiah makes arrangements to assure the security of the city. The appointment of his brother as “mayor” is probably due to the fact that Nehemiah himself must regularly return to the royal court in Persia.

Because of a need to repopulate the city, which was still largely empty, Nehemiah consults the family records of those who had returned from the Captivity. This list is almost the same as the list of Ezra 2, but there are some variations due to textual transmission, variant forms of names, and the fact that the two lists are probably from different stages of the earlier census.

NEHEMIAH 8

Nehemiah calls upon Ezra to renew his reforms. We do not know how it came about that Ezra’s reforms came to be disregarded, but he makes a new effort with the support of Nehemiah. The key to the reform is a return to knowing, understanding, and obeying the Law of the LORD. Assisted by Levites as teaching assistants, Ezra presents the law. The people repent, but they are told to celebrate the New Year and Tabernacles as joyful festivals.

NEHEMIAH 9

Led by the Levites, the people make a covenant with the LORD. After contrasting their past unfaithfulness with God’s grace throughout their history, they confess their present sin and make their pledge.

NEHEMIAH 10

A list is provided of those leaders who signed the covenant on behalf of all the people, including Nehemiah. The terms of the covenant were:

1. to not intermarry with their non-Israelite neighbors,2. to honor the Sabbath,3. to observe the sabbatical year of rest for the land,4. to bring all the appropriate offerings to the Temple of the LORD.

NEHEMIAH 11

After digressing to deal with the internal spiritual problems of Israel, Nehemiah picks up the story about the building of the walls where he had left off in 7:4. He now fulfills the plan to repopulate Jerusalem which was mentioned there. It is a sad commentary on the state of the people that it seems they had to draft people to get enough inhabitants for the city. Lists memorialize the settlers of the city.

NEHEMIAH 12

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Because of the importance of a pure priesthood, Nehemiah presents the credentials of the priesthood. The first list (v. 1-7) names the 22 priestly families that had returned with Joshua and Zerubbabel one hundred years earlier. The second list names Levitical leaders (v. 8-9). The third list gives the line of high priests from the return until the time of Nehemiah (v. 10-11). The fourth list summarizes the priestly families from just before the reforms of Ezra and Nehemiah (v. 12-21). The concluding verses tell how formal records of the priesthood were established near the end of the administration of Nehemiah.

At last after many digressions we come to the account of the dedication of the wall in the first year of Nehemiah’s administration. Two processions march around the city in opposite directions and meet in the Temple for the dedication.

Administrative arrangements are made for the well-being of the temple.

NEHEMIAH 13

Now Nehemiah jumps ahead to the conclusion of his administration for a final wrap-up.

Nehemiah finds that the reforms and the covenant are still being ignored by many leaders of Israel, including the high priest. He takes decisive action.

1. He throws the high priest’s Ammonite ally, Tobiah, out of the temple.2. He reinstitutes the offerings to support the Levites.3. He enforces the Sabbath laws on the merchants.4. He takes vigorous action against the on-going sin of intermarriage, including expulsion of some

priests.

As is typical of Nehemiah, he intersperses his comments with his prayers. Most of all he wants to be remembered for his spiritual reforms and purification of the priesthood, even more than for his great work of building the walls of Jerusalem.

Now the story of the Old Testament is at an end. Four hundred years of prophetic silence will follow. But Jerusalem has been rebuilt, and its inhabitants along with the inhabitants of the nearby village of Bethlehem wait for the King who is coming.

QUESTIONS FOR REVIEW (Nehemiah)

1. What was the position of Nehemiah? What new assignment and authority did he receive?

2. Why was another return to Jerusalem necessary?

3. What were the obstacles the Nehemiah faced in carrying out his assignment?

4. What are the tactics of the opposition in trying to prevent the building of the wall? How did Nehemiah deal with them?

5. Besides building the wall what great services did Nehemiah provide for the city and the nation?

6. What steps were taken to repopulate Jerusalem?

7. Describe the dedication of the walls.

8. What are the chronological problems in trying to follow the line of thought of the book of Nehemiah?

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9. What are the most memorable scenes and words of the book of Nehemiah?

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